Now…Jethro…heard: What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer]

וישמע יתרו: מה שמועה שמע ובא, קריעת ים סוף ומלחמת עמלק:

Jethro: He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֹבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29).

Moses’ father-in-law: Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta]

after she had been sent away: When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4: 19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” "And where are you taking them?" he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away. — [from Mechilta]

and rescued me from Pharaoh’s sword: When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar. — [from Exod. Rabbah 1:31, Deut. Rabbah 2:27]

to the desert: [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah. — [from Mechilta]

And he said to Moses: through a messenger. — [from Mechilta, view of Rabbi Eleazar the Modite]

ויאמר אל משה: על ידי שליח:

I, Jethro, your father-in-law…: If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons. — [from Mechilta]

So Moses went out: Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6]

prostrated himself and kissed him: I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ לְרֵעֵהוּ),” [lit., a man to his friend,] who is called "a man"? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta]

8Moses told his father in law [about] all that the Lord had done to Pharaoh and to the Egyptians on account of Israel, [and about] all the hardships that had befallen them on the way, and [that] the Lord had saved them.

Moses told his father-in-law: to attract his heart, to draw him near to the Torah. — [from Mechilta]

ויספר משה לחתנו: למשוך את לבו לקרבו לתורה:

all the hardships: By the sea and [the hardship] of Amalek. — [from Mechilta]

את כל התלאה: שעל הים ושל עמלק:

the hardships: Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה).‭

Jethro was happy: Heb. וַיִחַדּ, and Jethro rejoiced. This is its simple meaning. The Aggadic midrash, however, [explains that] his flesh became prickly [i.e., gooseflesh (חִדּוּדִין חִדּוּדִּין)] [because] he was upset about the destruction of the Egyptians. This is [the source of] the popular saying: Do not disgrace a gentile in the presence of a convert, [even] up to the tenth generation [after the conversion]. — [from Sanh. 94a]

about all the good: The good of the manna, the well [of water that went with them], and the Torah, and above all, that He rescued them from the hands of the Egyptians. Until now, no slave had been able to escape from Egypt because the [border of the] land was locked, but these [people] fled six hundred thousand strong. — [from Mechilta]

from beneath the hand of the Egyptians: As the Targum [Onkelos] renders: [from beneath the control of the Egyptians,] an expression of tyrannization and domination. [The verse is referring to] the hand, which they [the Egyptians] laid heavily upon you [the Israelites]; the slavery.

for with the thing that they plotted, [He came] upon them: Heb. זָדוּ. [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water.

כי בדבר אשר זדו עליהם: כתרגומו במים דמו לאבדם והם נאבדו במים:

that they plotted: That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָזֶר)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a]

before God: From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah. — [from Ber. 64a, Mechilta]

It came about on the next day: This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta]

that Moses sat down…, and the people stood: He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta]

from the morning until the evening: Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a]

14When Moses' father in law saw what he was doing to the people, he said, "What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?"

For…come: Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יָבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.]

כי יבא: כמו כי בא, לשון הווה:

to seek God: [To be understood] as its Aramaic translation (Onkelos): לְמִתְבַָּע אוּלְפַן, to seek teaching from before the Lord.

לדרש א-להים: כתרגומו למתבע אולפן, לשאול תלמוד מפי הגבורה:

16If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings."

You will surely wear yourself out: Heb. נָבֹל ךְתִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out.

21But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens.

who hate monetary gain: Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b]

leaders over thousands: They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a]

שרי אלפים: הם היו שש מאות שרים לשש מאות אלף:

leaders over hundreds: They were six thousand. — [from Mechilta, Sanh. 18a]

שרי מאות: ששת אלפים היו:

leaders over fifties: Twelve thousand. — [from Mechilta, Sanh. 18a]

שרי חמשים: שנים עשר אלף:

and leaders over tens: Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.]

שרי עשרת: ששים אלף:

22And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you.

thereby making it easier for you: Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבֵָּד in “he hardened (וְהַכְבֵָּד) his heart” (Exod. 8: 11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense.

and the Lord commands you, you will be able to survive: Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta]

And they would judge: וְֹשָפְטוּ. [Onkelos renders:], וְדַייְנִין יַתעַמָּא, And they judge the people. [Unlike this word in verse 22, which denotes the imperative, this denotes the present.]

ושפטו: ודיינין ית עמא:

they would bring: Heb. יְבִיאוּן. [Onkelos renders:] מַייְתִין, they bring [in the present tense and not in the future tense].

יביאון: מייתין:

they themselves would judge: Heb. יִשְׁפּוּטוּ, same as יִשְׁפֹּטוּ, and similarly [we find the verb תעבורי,], “neither shall you go away (לֹא תַעִבוּרִי)” (Ruth 2:8), like לֹא תַעֲבוֹרִי. The Targum [Onkelos] renders: דַּייְנִין אִינוּן, they judge. The earlier passages(verse 22) were in the imperative form. Therefore, they are rendered: וִִידוּנוּן, יַיְתוּן, יְדוּנוּן, but these passages [here in verse 26] are expressions of doing [and are not imperative].

on this day: On the New Moon (Mechilta, Shab. 86b). It could have said only, “on that day.” What is the meaning of "on this day"? That the words of the Torah shall be new to you, as if they were given just today. — [from Tanchuma Buber, p. 73]

They journeyed from Rephidim: Why did [Scripture] have to repeat and explain from where they had journeyed? Did it not already state (Exod. 17:1) that they were encamped in Rephidim? It is known that they journeyed from there. But [it is repeated] to compare their journey from Rephidim to their arrival in the Sinai desert. Just as their arrival in the Sinai desert was with repentance, so was their journey from Rephidim with repentance. — [from Mechilta]

and Israel encamped there: Heb. וַיִחַן, [the singular form, denoting that they encamped there] as one man with one heart, but all the other encampments were [divided] with complaints and with strife. — [from Mechilta]

ויחן שם ישראל: כאיש אחד בלב אחד, אבל שאר כל החניות בתרעומת ובמחלוקת:

opposite the mountain: [This means] to its east. And wherever you find [the word] “opposite (נֶגֶד),” it means facing the eastern side. — [from Mechilta] [This signifies that they were facing west, toward the eastern side of Mount Sinai.]

נגד ההר: למזרחו, וכל מקום שאתה מוצא נגד, פנים למזרח:

3Moses ascended to God, and the Lord called to him from the mountain, saying, "So shall you say to the house of Jacob and tell the sons of Israel,

You have seen: This is not a tradition that you have. I am not sending you this [message] with words; I am not calling witnesses to testify before you, but you [yourselves] have seen what I did to the Egyptians. They were liable to Me for many sins before they attacked you, but I did not exact retribution from them except through you. — [from Mechilta]

and [how] I bore you: Heb. וָאֶשָׂא. This is [alluding to] the day that the Israelites came to Rameses-because the Israelites were scattered throughout the land of Goshen. And in a short time, when they came to start on their journey and leave, they all gathered in Rameses (Mechilta). Onkelos, however, rendered וָאֶשָׂא as וְאַטָלִיתיַתְכוֹן, and I caused you to travel, like וָאַסִּיעַ אֶתְכֶם He [Onkelos] amended [the translation of] the passage in a way respectful to the One above.

on eagles’ wings: Like an eagle, which carries its young on its wings, for all other birds place their young between their feet since they fear another bird flying above them. The eagle, however, fears only man, lest he shoot an arrow at it, because no other bird flies above it. Therefore, it places them [its young] on its wings. It says, “Rather the arrow pierce me and not my children.” I [God] too did that: “Then the angel of God…moved, …And he came between the camp of Egypt, etc.” (Exod. 14:19, 20), and the Egyptians shot arrows and catapult stones, and the cloud absorbed them. — [from Mechilta]

And now: If now you accept upon yourselves [the yoke of the commandments], it will be pleasant for you in the future, since all beginnings are difficult. — [from Mechilta]

ועתה: אם עתה תקבלו עליכם יערב לכם מכאן ואילך, שכל התחלות קשות:

and keep My covenant: which I will make with you concerning the observance of the Torah.

ושמרתם את בריתי: שאכרות עמכם על שמירת התורה:

a treasure: Heb. סְגֻלִֵֶַָָָּה, a beloved treasure, like “and the treasures (וּסְגְלִֵּת) of the kings” (Eccl. 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations (Mechilta). Now don’t think (lit., and do not say) that you alone are Mine, and [that] I have no others besides you. So what else do I have, that [My] love for you should be made evident? For the whole earth is Mine, but they [the other nations] mean nothing to Me.

and Moses took the words of the people back…: on the next day, which was the third day, for he ascended early in the morning (Shab. 86a). Did Moses [really] have to [bring back to God an] answer? Rather, the text comes to teach you etiquette from Moses-he did not say, “Since He Who sent me knows, I do not have to reply.” -[from Mechilta]

9And the Lord said to Moses, "Behold, I am coming to you in the thickness of the cloud, in order that the people hear when I speak to you, and they will also believe in you forever." And Moses relayed the words of the people to the Lord.

in the thickness of the cloud: Heb. בְּעַב הֶעָנָן, in the thickness of the cloud, and that is the opaque darkness (עִרָפֶל) [mentioned in Exod. 20:18]. — [from Mechilta]

בעב הענן: במעבה הענן וזהו ערפל:

and…in you forever: Also in the prophets who will follow you. — [from Mechilta]

וגם בך: גם בנביאים הבאים אחריך:

And Moses relayed, etc: on the following day, which was the fourth day of the month. — [from Jonathan]

ויגד משה וגו': ביום המחרת שהוא רביעי לחודש:

the words of the people, etc.: [Namely] a response to this statement I have heard from them [the Israelites], that they want to hear [directly] from You. [They maintain that] there is no comparison between one who hears [a message] from the mouth of the messenger and one who hears [it] from the mouth of the king [himself]. [They say,] “We want to see our King!” -[from Mechilta]

for on the third day: which is the sixth of the month, and on the fifth [of the month], Moses built the altar at the foot of the mountain, and the twelve monuments, the entire episode stated in the section of וְאֵלֶה הַמִּשְׁפָּטִים (Exod. 24), but there is no sequence of earlier and later incidents in the Torah. — from Mechilta]

or cast down: From here [it is derived] that those liable to death by stoning are [first] cast down from the stoning place, which was as high as two heights [of a man]. — [from Sanh. 45a] cast down-Heb. יִיָרֶה, shall be

cast down: to the earth, like “He cast (יָרָה) into the sea” (Exod. 15:4).

יירה: יושלך למטה לארץ, כמו (שמות טו ד) ירה בים:

When the ram’s horn sounds a long, drawn-out blast: When the ram’s horn sounds a long, drawn-out blast,this is the sign of the Shechinah’s withdrawal and the cessation of the voice [of God]. As soon as the Shechinah withdraws, they are permitted to ascend [the mountain]. — [from Mechilta]

the ram’s horn: Heb. הַיוֹבֵל. That is a shofar of a ram, for in Arabia, they call a ram “yuvla.” And this shofar was from Isaac’s ram [the ram that Abraham sacrificed instead of Isaac]. (Pirkei d’Rabbi Eliezer, ch. 31).

Be ready for three days: For the end of three days. That is the fourth day, for Moses added one day of his own volition. This is the view of Rabbi Jose [who says that the Torah was given on the seventh of Sivan]. According to the one who says that the Ten Commandments were given on the sixth of the month, however, Moses did not add anything, and “for three days” has the same meaning as “for the third day.” [from Shab. 87a]

do not go near a woman: [to have intimacy with her] for all these three days [of preparation], in order that the women may immerse themselves on the third day and be pure to receive the Torah. If they have intercourse within the three days, the woman could [involuntarily] emit semen after her immersion and become unclean again. After three days have elapsed [since intercourse], however, the semen has already become putrid and is no longer capable of fertilization, so it is pure from contaminating the [woman] who emits it. — [from Shab. 86a]

16It came to pass on the third day when it was morning, that there were thunder claps and lightning flashes, and a thick cloud was upon the mountain, and a very powerful blast of a shofar, and the entire nation that was in the camp shuddered.

when it was morning: [This] teaches [us] that He preceded them [on Mount Sinai], which is unconventional for a flesh and blood person to do, [i.e.,] having the teacher wait for the pupil. And so we find in Ezekiel (3:22, 23), “‘Arise, go out to the plain, etc.’ So I arose and went out to the plain, and behold, there the glory of the Lord was standing.” -[from unknown Midrashic source]

toward God: [This expression] tells [us] that the Shechinah came out toward them like a bridegroom going out toward a bride. This is [the meaning of] what is stated: “The Lord came from Sinai” (Deut. 33:2), and it does not say, “came to Sinai.” -[from Mechilta]

at the bottom of the mountain: According to its simple meaning, at the foot of the mountain. Its midrashic interpretation is, however, that the mountain was uprooted from its place and turned over them like a vat. — [from Shab. 88a]

the entire Mount Sinai smoked: Heb. עָשַׁן. This word עָשַׁן is not a noun, because the “shin” is vowelized with a “pattach.” But [it is] the past tense of a [singular] verb in the form פָּעַל, like אָמַר, said, שָׁמַר, watched, שָׁמַע, heard. Therefore, its targum is ךְתָּנַן כּוֹלֵית, and [Onkelos] did not translate ךְתְּנָנָא [which would mean: was all smoke]. All [instances of] עָשָׁן in Scriptures are vowelized with a “kamatz” because they are nouns.

the kiln: [used for the baking] of lime. I could think that it means [Mount Sinai smoked] like the kiln and no more. Therefore, [to clarify this,] Scripture states: “[the mountain was] blazing with fire up to the heart of the heaven” (Deut. 4:11) [meaning that the fire was far greater than in a lime kiln]. Why then does the Torah say "kiln"? In order to explain to the [human] ear what it is able to hear, [i.e., to give the reader a picture that can be imagined]. He gives the creatures [humans] a sign familiar to them. Similar to this [is the description in reference to God:] “He shall roar like a lion” (Hos. 11:10). Who but Him gave strength to the lion? Yet the Scriptures compare Him to a lion? But we describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear. Similar to this [is], “And its sound [the voice of God] was like the sound of abundant waters” (Ezek. 43:2). Now who gave the water a sound but He? Yet you describe Him and compare Him to His creatures in order to explain to [humans] what the ear is able to hear. — [from Mechilta]

grew increasingly stronger: It is customary for mortals that the longer one blows long notes [on a horn], the weaker and fainter its sound becomes. Here, however, it constantly grew stronger. Now why at the beginning was this so [i.e., a weak sound]? In order to let their ears hear what they were able to hear [and not shock them suddenly]. — [from Mechilta]

Moses would speak: When Moses would speak and make the Decalogue heard to Israel-for they heard from the mouth of God only “I am…” and “You shall not have” (Mak. 24a)-the Holy One, blessed be He, would assist him [Moses] by giving him strength so that his voice would be strong and audible. — [from Mechilta]

would answer him with a voice: [This means] He would answer him concerning the voice, [and not with a voice. The ב in בְקוֹל is used], similar to [the ב in בָאֵשׁ in the phrase:] “that will answer with fire” (I Kings 18:24). [בָאֵשׁ means] concerning the fire, [i.e., signifying] to bring it [the fire] down [from Heaven]. — [from Mechilta]

The Lord descended upon Mount Sinai: I may think that He actually descended upon it. Therefore, Scripture says: “You have seen that from the heavens I have spoken with you” (Exod. 20:19). This teaches that [He did descend although still in the heavens,] He bent down the upper heavens and the lower heavens and spread them upon the mountain like a spread on a bed, and the Throne of Glory descended upon them [the upper heavens and the lower heavens]. — [from Mechilta]

and many of them will fall: Heb. וְנָפַל. Whatever [number] falls from them, let it be even a single person, to Me it is considered [as if] many [have fallen]. — [from Mechilta]

ונפל ממנו רב: כל מה שיפול מהם ואפילו הוא יחידי חשוב לפני רב:

lest they break: Heb. יֶהֶרְסוּ. Every [expression of] הִרִיסָה [denotes] the separation of the collection of [the parts of] the building. Likewise, those who separate from the position of people break up that position.

24But the Lord said to him, "Go, descend, and [then] you shall ascend, and Aaron with you, but the priests and the populace shall not break [their formation] to ascend to the Lord, lest He wreak destruction upon them."

and [then] you shall ascend, and Aaron with you, but the priests: I might think that they too shall be with you, [that the verse should be rendered: and you shall ascend, and Aaron with you, and the priests, but the people…]. Therefore, the Torah states: “and you shall ascend” [the pronoun is meant for emphasis, in order to exclude the priests]. Consequently, you must say that you [shall have] a partition for yourself, Aaron [shall have] a partition for himself, and the priests [shall have] a partition for themselves. Moses went closer than Aaron, and Aaron closer than the priests, but the people shall altogether not break their position to ascend to the Lord. — [from Mechilta] \b lest He wreak destruction upon them-Heb. \b0יִפְרָץ Although יִפְרָץ is vowelized with a short “kamatz,” it has not changed from its grammatical construction. So is the way of every word vowelized with a “melupum” ("cholam"); when it comes next to a “makkaf,” its vowelization changes to a short “kamatz.” [Hence, the word יִפְרֹץ -which in this case appears with a “makkaf,” a hyphen, is changed to יִפְרָץ]

and said [this] to them: this warning. [Apparently, Rashi understands “and said to them” to mean that Moses said something to them. Since the object is obscure, Rashi inserts “this warning,” to clarify that the verse means that Moses relayed to the Israelites God’s warning to keep their distance from the mountain.]

ויאמר אליהם: התראה זו:

Exodus Chapter 20

1God spoke all these words, to respond:

אוַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר:

God spoke: Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]

all these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta]

Who took you out of the land of Egypt: The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי ? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).

out of the house of bondage: Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]

You shall not have: Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]

the gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

in My presence: Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry. — [from Mechilta]

a graven image: Heb. פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל).

פסל: על שם שנפסל:

or any likeness: The likeness of anything that is in the heavens.

וכל תמונה: תמונת כל דבר אשר בשמים:

5You shall neither prostrate yourself before them nor worship them, for I, the Lord, your God, am a zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation of those who hate Me,

a zealous God: Heb. קַנָּא, zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.

perform loving-kindness: that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

You shall not take the name of the Lord, your God, in vain: You shall not swear in vain by the name of the Lord, your God. — [Onkelos] לַֹשָוְא -[This word appears twice in this verse.] (The second [mention of לַֹשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֹשִיקְרָא, as it says [in Shavuos 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֹשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [לְמַגָּנָא].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone. — [from Shevuoth 29a, Mechilta]

Remember: Heb. זָכוֹר [The words] “remember (זָכוֹר)” and “keep (שָׁמוֹר)” (Deut. 5:12) were pronounced with one utterance. Similarly [the statements], “Those who profane it shall be put to death” (Exod. 31:14) and “And on the Sabbath day, two lambs” (Num. 28:9) [were said in one utterance], and similarly, “You shall not wear shaatnez,” and “You shall make tzitzith for yourself” (Deut. 22:11, 12). Similarly, [the phrases] “The nakedness of your brother’s wife [you shall not uncover]” (Lev. 18:16), [and] “Her brother-in-law shall come in to her” (Deut. 25:5) [were said in one utterance]. This [occurrence of God saying two phrases simultaneously in one utterance] is the meaning of what is said: “God spoke one thing, I heard two” (Ps. 62:12) (Mechilta). [The word] זָכוֹר is in the פָּעוֹל form, an expression of ongoing action, like “[Let us engage in] eating and drinking אָכוֹל וְשָׁתוֹ) )” (Isa. 22:13), [and] “walking and weeping הָלוֹ וָּבָכֹה) )” (II Sam. 3:16), and this is its interpretation: Pay attention to always remember the Sabbath day, so that if you chance upon a beautiful thing, you shall prepare it for the Sabbath (Mechilta).

neither you, your son, your daughter: These are young children. Or perhaps it refers to adult children? You must admit that they have already been warned [to observe the Sabbath]. Rather, [this word] comes only to warn adults concerning young children resting [from work] (Mechilta). This is the meaning of what we learned [in the Mishnah]: If a young child comes to extinguish [a fire on the Sabbath], you may not allow him [to do so] since you are responsible for his resting [from work] (Shab. 121a).

and He rested on the seventh day: As if [it were] possible, He ascribed rest [even] to Himself to teach (as an example) from Him of kal vachomer [a fortiori] reasoning for man, whose work is with toil and fatigue, that he must rest on the Sabbath. [I.e., although God does not and did not actually rest, He had His cessation of creating recorded as rest, so that humans would learn that if God, Whose work is accomplished without any toil or fatigue, rested on the Sabbath, surely people, whose work is accomplished only with hard work and fatigue, must rest on the Sabbath.]-[from Mechilta]

in order that your days be lengthened: If you honor [your parents], your days will be lengthened, and if not, they will be shortened. The words of the Torah are written briefly; they are explained by deriving the negative from the affirmative and the affirmative from the negative. — [from Mechilta]

You shall not commit adultery: Adultery applies only [to relations] with a married woman, as it is said: "[And a man who commits adultery with the wife of a[nother] man, who commits adultery with the wife of his neighbor,] [both] the adulterer and the adulteress shall be put to death" (Lev. 20:10); [and it says,] “[You are] the adulterous wife, who, instead of her husband, takes strangers” (Ezek. 16:32). [In both these verses, the term “adultery” is used in reference to the extramarital relations of a married woman.]

You shall not steal: The text refers to kidnapping. [The verse] “You shall not steal” (Lev. 19:11) refers to stealing money. Or perhaps this one [verse] refers only to stealing money and the one written further (in Lev.) refers to kidnapping? You must admit that [the meaning of] a statement is derived from its context. Just as [the former two commandments] “You shall not murder” [and] “You shall not commit adultery” refer to capital sins, “You shall not steal” also refers to a capital sin [i.e., a sin punishable by death]. — [from Sanh. 86a]

And all the people saw: [This] teaches [us] that there was not one blind person among them. From where do we know that [there was] no mute person among them? The Torah states: “And all the people replied” (Exod. 19:8). From where do we know that there was no deaf person among them? The Torah states: “We will do and hear” (Exod. 24:7). [from Mechilta]

so they stood from afar: They were drawing backwards twelve mil, as far as the length of their camp. The ministering angels came and assisted them [in order] to bring them back, as it is said: “Kings of hosts wander; yea they wander” (Ps. 68:13). [from Shab. 88b]

to exalt: נַסוֹת, an expression of exaltation and greatness, similar to “lift up a banner (נֵס)” (Isa. 62:10); “will I raise My standard (נִסִי)” (Isa. 49:22); “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17), which is upright. [Thus all these words signify “raising up.”]

drew near to the opaque darkness: Within three partitions: darkness, cloud, and opaque darkness, as it is said: “And the mountain was burning with fire unto the heart of the heavens, darkness, cloud, and opaque darkness” (Deut. 4:11). Opaque darkness is [synonymous with] “the thickness of the cloud,” [concerning] which He [God] had said to him [Moses], “Behold, I am coming to you in the thickness of the cloud” (Exod. 19:9). [from Mechilta]

So shall you say: with this language. — [from Mechilta] I.e., with this exact wording and in Hebrew. — [Mechilta]

כה תאמר: בלשון הזה:

You have seen: There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not]. — [from Mechilta]

from the heavens I have spoken: But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta]

You shall not make [images of anything that is] with Me: You shall not make a likeness of my servants who serve Me on high. — [from Mechilta, R.H. 24]

לא תעשון אתי: לא תעשון דמות שמשי המשמשים לפני במרום:

Gods of silver: This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods. — [from Mechilta]

or gods of gold: This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold. — [from Mechilta]

you shall not make for yourselves: You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.” -[from Mechilta]

21An altar of earth you shall make for Me, and you shall slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you.

An altar of earth: Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [מִזְבַָּח אִדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta]

you shall make for Me: That from the beginning, it shall be made in My name. [I.e., it should not be made for another purpose and then later used as an altar.]-[from Mechilta]

תעשה לי: שתהא תחילת עשייתו לשמי:

and you shall slaughter beside it: Heb. עָלָיו, like “And beside it (וְעָלָיו) was the tribe of Manasseh” (Num. 2:20). Or perhaps עָלָיו means literally “upon it.” Therefore, Scripture says: “the flesh and the blood on the altar of the Lord, your God” (Deut. 12:27), [meaning that only the flesh and blood are to be put on the altar] but the slaughtering is not [to be performed] on top of the altar. — [from Mechilta]

Wherever I allow My name to be mentioned, I will come to you and bless you: Heb. אַזְכִּיר, lit., I will mention. [This should apparently read ךְתַּזְכִּיר, you will mention. Therefore, Rashi explains that it means: whenever] I will permit you to mention My Explicit Name, there I will come to you and bless you. I will cause My Shechinah to rest upon you. From here you learn that permission was given to mention the Explicit Name only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people. — [from Mechilta, Sifrei, Num. 6:23, Sotah 38a]

And when you make for Me an altar of stones: Heb. אִם. Rabbi Ishmael says: Every [mention of] אִם in the Torah is optional except [for] three. [One of them is in this verse:] “And when (אִם) you make Me an altar of stones.” Behold, this אִם serves as an expression of כַּאִשֶׁר, when, [meaning] and “when you make Me an altar of stones, you shall not build them of hewn stones.” [This אִם cannot mean “if,”] for it is incumbent upon you to build an altar of stones, for it is said: “[Of] whole stones shall you build” (Deut. 27:6). Similarly, “When (אִם) you lend money” (Exod. 22:24) is obligatory, for it is said: “and you shall lend him” (Deut. 15:8). This one, too, serves as an expression of כַּאִשֶׁר, when. Similarly, “And when (אִם) you offer up a first fruits offering” (Lev. 2:14). This is the omer offering, which is [also] obligatory. Thus [all] these instances of אִם are not conditional but are definite and serve as an expression of כַּאִשֶׁר, when. — [from Mechilta]

and desecrate it: Thus you have learned that if you wield iron upon it, you have desecrated it, for the altar was created to lengthen man’s days, and iron was created to shorten man’s days [because it is used to make swords]. It is improper that the “shortener” be wielded over the “lengthener” (Middoth 3:4). Moreover, the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion-if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them” (Deut. 27:5), how much more [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!-[from Mechilta]

so that your nakedness shall not be exposed: Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants” (Exod. 28:42). Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. Now these matters are a kal vachomer [a fortiori] conclusion, that if [concerning] these stones-which have no intelligence to object to their humiliation-the Torah said that because they are necessary, you shall not behave toward them in a humiliating manner. [In contrast,] your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, how much more [must you be careful not to embarrass him]!-[from Mechilta]

So shall you say: with this language. — [from Mechilta] I.e., with this exact wording and in Hebrew. — [Mechilta]

כה תאמר: בלשון הזה:

You have seen: There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not]. — [from Mechilta]

from the heavens I have spoken: But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta]

You shall not make [images of anything that is] with Me: You shall not make a likeness of my servants who serve Me on high. — [from Mechilta, R.H. 24]

לא תעשון אתי: לא תעשון דמות שמשי המשמשים לפני במרום:

Gods of silver: This [statement] comes to warn about the cherubim, which you make to stand with Me [in the Temple], that they may not be [made] of silver, for if you deviate to make them of silver, they are to Me as gods. — [from Mechilta]

or gods of gold: This [statement] comes to warn [us] that one shall not add [more cherubim] to [the two, which is the number God required]. For if you make four [cherubim], they are to Me as gods of gold. — [from Mechilta]

you shall not make for yourselves: You shall not say, “I will make cherubim in the synagogues and in the study halls, in the manner that I make [them] in the Temple.” Therefore, it says: “you shall not make for yourselves.” -[from Mechilta]

21An altar of earth you shall make for Me, and you shall slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you.

An altar of earth: Attached to the ground, [meaning] that it should not be built on pillars or on a block of wood (another version: [on] a base). [According to the Mechilta and Rashi on Zev. 58a, the reading is “archways.”] Alternatively, [מִזְבַָּח אִדָמָה means] that he [Moses] would fill the hollow of the altar with earth when they [the Israelites] encamped. [from Mechilta]

you shall make for Me: That from the beginning, it shall be made in My name. [I.e., it should not be made for another purpose and then later used as an altar.]-[from Mechilta]

תעשה לי: שתהא תחילת עשייתו לשמי:

and you shall slaughter beside it: Heb. עָלָיו, like “And beside it (וְעָלָיו) was the tribe of Manasseh” (Num. 2:20). Or perhaps עָלָיו means literally “upon it.” Therefore, Scripture says: “the flesh and the blood on the altar of the Lord, your God” (Deut. 12:27), [meaning that only the flesh and blood are to be put on the altar] but the slaughtering is not [to be performed] on top of the altar. — [from Mechilta]

Wherever I allow My name to be mentioned, I will come to you and bless you: Heb. אַזְכִּיר, lit., I will mention. [This should apparently read ךְתַּזְכִּיר, you will mention. Therefore, Rashi explains that it means: whenever] I will permit you to mention My Explicit Name, there I will come to you and bless you. I will cause My Shechinah to rest upon you. From here you learn that permission was given to mention the Explicit Name only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people. — [from Mechilta, Sifrei, Num. 6:23, Sotah 38a]

And when you make for Me an altar of stones: Heb. אִם. Rabbi Ishmael says: Every [mention of] אִם in the Torah is optional except [for] three. [One of them is in this verse:] “And when (אִם) you make Me an altar of stones.” Behold, this אִם serves as an expression of כַּאִשֶׁר, when, [meaning] and “when you make Me an altar of stones, you shall not build them of hewn stones.” [This אִם cannot mean “if,”] for it is incumbent upon you to build an altar of stones, for it is said: “[Of] whole stones shall you build” (Deut. 27:6). Similarly, “When (אִם) you lend money” (Exod. 22:24) is obligatory, for it is said: “and you shall lend him” (Deut. 15:8). This one, too, serves as an expression of כַּאִשֶׁר, when. Similarly, “And when (אִם) you offer up a first fruits offering” (Lev. 2:14). This is the omer offering, which is [also] obligatory. Thus [all] these instances of אִם are not conditional but are definite and serve as an expression of כַּאִשֶׁר, when. — [from Mechilta]

and desecrate it: Thus you have learned that if you wield iron upon it, you have desecrated it, for the altar was created to lengthen man’s days, and iron was created to shorten man’s days [because it is used to make swords]. It is improper that the “shortener” be wielded over the “lengthener” (Middoth 3:4). Moreover, the altar makes peace between Israel and their Father in heaven. Therefore, the cutter and destroyer shall not come upon it. The matter is a kal vachomer [a fortiori] conclusion-if [concerning the] stones, which neither see, hear, nor speak, because [of the fact that] they make peace, the Torah said, “You shall not wield iron upon them” (Deut. 27:5), how much more [are we certain that] one who makes peace between husband and wife, between family and family, between man and his fellow, will have no troubles befall him!-[from Mechilta]

so that your nakedness shall not be exposed: Because due to the steps, you must widen your stride, although it would not be an actual exposure of nakedness, for it is written: “And make them linen pants” (Exod. 28:42). Nevertheless, widening the strides is close to exposing the nakedness [of the one ascending the steps], and you behave toward them [the stones] in a humiliating manner. Now these matters are a kal vachomer [a fortiori] conclusion, that if [concerning] these stones-which have no intelligence to object to their humiliation-the Torah said that because they are necessary, you shall not behave toward them in a humiliating manner. [In contrast,] your friend, who is [created] in the likeness of your Creator and who does object to being humiliated, how much more [must you be careful not to embarrass him]!-[from Mechilta]

and His lower extremity: Heb. וְשׁוּלָיו, comp. (Exodus 28:34) “On the hem (שׁוּלֵי) of the robe,” meaning its lower extremity. I saw Him sitting on His throne in heaven with His feet in the Temple, His footstool in the Sanctuary, to pass judgment on Uzziah, who came to usurp the crown of the priesthood.

2Seraphim stood above for Him, six wings, six wings to each one; with two he would cover his face, and with two he would cover his feet, and with two he would fly.

for Him: i.e., to serve him, and so does Jonathan render: Holy servants are on high before Him.

with two he would cover his face: so as not to look toward the Shechinah.

and with two he would cover his feet: for modesty, so as not to bare his entire body before his Creator. And in Tanhuma (Emor 8), I saw that the feet were covered because they are like the sole of the foot of a calf, in order not to remind Israel of the sin of the golden calf.

and with two he would fly: And with two he would serve [from Targum Jonathan].

3And one called to the other and said, "Holy, holy, holy is the Lord of Hosts; the whole earth is full of His glory."

And one called to the other: They would take permission from one another so that one would not commence before [his fellows] and be guilty of [a sin punishable by] burning, unless they all commenced simultaneously. This is what was established in [the blessing commencing:] “… Who formed light”, “the declaration of holiness, they all respond as one…” This is a Midrash Aggadah of the account of the Merkavah. And so did Jonathan render this.

Holy, holy, holy: Three times, as the Targum renders.

4And the doorposts quaked from the voice of him who called, and the House became filled with smoke.

And the doorposts quaked: [Jonathan renders:] אֵילְוַתסִפֵּי, they are the doorposts of the entrance, which are measured with the measurements of cubits in the height and in the width, and they are the doorposts of the Temple.

from the voice of him who called: [i.e.,] from the voice of the angels calling. This took place on the day of the earthquake, about which it is stated (Zechariah 14:5): “And you shall flee as you fled on the day of the earthquake in the days of Uzziah.” On the day that Uzziah stood, ready to burn incense in the Temple, the heavens quaked, [attempting] to burn him, as if to say that his punishment should be by burning, as it is said (Num. 16:35): “And it consumed the two hundred and fifty men.” For this reason, Scripture calls them seraphim, for they attempted to burn him. The earth quaked, attempting to swallow him up, thinking that his punishment should be that he be swallowed up like Korah, who contested the priesthood. Thereupon, a heavenly voice emanated and said (ibid. 17:5), “And there shall not be” another man contesting the priesthood “like Korah” to be swallowed up, “and like his assembly” to be burnt, but, “as the Lord spoke by the hand of Moses,” in the thornbush (Exodus 4:6), “Now bring your hand into your bosom,” and he took it out, stricken with zaraath like snow, here too, the zaraath shone on his forehead."

and the House became filled with smoke: Was filled with smoke [i.e., even though the future tense is used, the past is meant].

5And I said, "Woe is me for I am lost, for I am a man of unclean lips, and amidst a people of unclean lips I dwell, for the King, the Lord of Hosts have my eyes seen.

a glowing coal: Heb. רִצְפָּה, a coal, and similarly, (I Kings 19:6) “a cake baked on hot coals (עֻגַּתרְצָפִים),” like עֻגַּתרְשָׁפִים. In regards to Isaiah and Elijah, however, it is written with a ‘zadi,’ רִצְפָּה, because they spoke ill of Israel. This one [Isaiah] called them a people of unclean lips, and this one [Elijah] said, (ibid. 10) “For… have forsaken Your covenant.” Said the Holy One, blessed be He, to the angel, “Break the mouth (רְצוֹץפֶּה) that spoke ill of My children.”

with tongs: Heb. (בְּמֶלְקֳחַיִם) with tongs.

he had taken it from upon the altar: that was in the forecourt.

7And he caused it to touch my mouth, and he said, "Behold, this has touched your lips; and your iniquity shall be removed, and your sin shall be atoned for."

And he caused it to touch my mouth… “… and your iniquity shall be removed”: This is to cause pain, to atone for your iniquity that you degraded Israel. And his strength was great, for the angel was afraid to take it without tongs, yet he caused it to touch the prophet’s lip, and he [the prophet] was not injured. [This is found] in Tanhuma (ibid.) This is [the meaning] of what Scripture states (Joel 2:11): “For His camp is very great,” these are the angels; “and stronger” than they “are those who fulfill His word” these are the prophets (Tanhuma ibid.). Jonathan renders: “And in his hand was a glowing coal,” to mean, “And in his mouth was speech.” The expression רִצְפָּה : [means a thing refined in the mouth and with the tongue] (רָצוּף בְּפֶּה).“From upon the altar,” he received the speech from the mouth of the Holy One, blessed be he, from His throne in Heaven, which was directed opposite the altar that was in the Temple.

8And I heard the voice of the Lord, saying, "Whom shall I send, and who will go for us?" And I said, "Here I am; send me."

Whom shall I send: to admonish Israel? I sent Amos, and they called him, ‘Pesilus,’ because he was tongue tied, [’Pesilus’ being the Greek word for tongue-tied.] He prophesied two years before the earthquake, and the Israelites would say, The Holy One, blessed be He, left over the whole world and caused His Shechinah to rest on this tongue-tied one, as is stated in Pesikta.

9And He said, "Go and say to this people, 'Indeed you hear, but you do not understand; indeed you see, but you do not know.'

Indeed you hear: I say to you, Indeed you hear, but you do not strive to understand, and indeed you see miracles that I have performed for you, yet you do not strive to know Me.

10This people's heart is becoming fat, and his ears are becoming heavy, and his eyes are becoming sealed, lest he see with his eyes, and hear with his ears, and his heart understand, and he repent and be healed."

This people’s heart is becoming fat: [This structure] הַשְׁמֵן resembles (Exodus 8:11), “And making his heart heavy (הַכְבֵּד) ,” an expression of a continuous action. Their heart continuously becomes fatter, angrajjsant in O.F., and his ears are becoming heavier and heavier, [i.e., harder and harder] of hearing.

and his eyes are becoming sealed: Plastered, comp. (infra 44:18) “For their eyes are plastered from seeing.” הִטּוֹחַ (Leviticus 14:43) is translated into Aramaic as דְאִתְשַׁע. We, thereby, equate the two words הָשַׁע and טָח.

lest he see with his eyes: They intended not to hearken to the words of the prophets, for they fear lest His words please them, and they will understand with their heart, and return to Me, and this will be their cure.

11And I said, "Until when, O Lord?" And He said, "Until cities be desolate without inhabitant and houses without people, and the ground lies waste and desolate.

And when there is yet a tenth: And when they are diminished to one out of ten (Rashi ms.)] even upon this remnant will I return My hand as a purge after a purge, and it will be purged until only completely righteous men will remain, who will repent wholeheartedly.

like the terebinth and like the oak: which, at the time of their casting, when they cast off their leaves during the fall, one casting after another casting, until nothing is left in it except the trunk, they too, the holy seed found in its midst, adhering to their holiness, they will be to Me as the trunk; another explanation of מַצַּבְתָּהּ is: its planting. Therefore, I will not destroy them, for I planted them as holy seed. Some explain that there was a Shallecheth Gate in Jerusalem, as it is stated in Ezra (I Chron. 26: 16, written by Ezra), and there, terebinths and oaks were planted.

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